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《In Remembrance of Fr. Albert Chan, S.J. (1915-2005)》 --compiled by Yu Fong-ying (61)

  

 I.       Introduction

This year marks the 10th anniversary of the passing of Fr. Albert Chan, S.J. who died in Los Gatos, California in 2005. He entered Wah Yan College Hong Kong in about 1932; before that he was in the Sacred Heart College in Canton. In July 1934 he became the first novice of the Society of Jesus in Hong Kong.* He was ordained in 1947. Both before and after his ordination, Fr. Chan taught at the Wah Yan College, in both the Hong Kong (1942-45, 54-58) and Kowloon campuses (61-62 Upper Six).  In both campuses he came to know students to whom he became mentor and friend. To demonstrate the bond which could be forged between teacher and student in Wah Yan, we collect and reproduce below tributes paid to Fr. Chan by his students, first the eulogy that was delivered at his funeral service on March 16, 2005 and the obituary about him on April 7, 2005, both by James Tong 湯維強(WYK 65). Second are references to the influences Fr. Chan had on John Cho-hon Lam林佐瀚(WYHK, 1954) and others, as told in John Lam’s book of 1999. **

* Jesuits in Hong Kong, South China and Beyond, Thomas J. Morrissey, S.J., 2008

** 無悔集續篇, 林佐瀚, 澳門寫作學會, 1999
 

II    Eulogy by James Tong (65)

III   Obituary by James Tong (65)

IV    林佐瀚 (1934-2001) 、李國標與陳綸緒神父的師生情誼

(以下引文取自林佐瀚著,《無悔集續篇》,澳門寫作學會, 1999 )

  

陳綸緒神父是我另一位恩師。陳鐸是天主教耶穌會神父,耶穌會神父學問造詣很深,一般是唸完大學課程,還念最少七年哲學神學方能晉鐸做神父。陳鐸便是其中一例,他懂七國文字,還是哈佛大學的博士。他的明史功力很深,可算是在這領域上的當世權威之一。但陳神父是一位淡恬的人,祇是黙黙做功夫,淡薄浮名。這樣一位雋逸的人,當然是有詩心繍口。他在華仁書院教書時,最喜歡两位學生,一位是李國標醫生,另一位是我。李國標醫生比我高五、六年級,他天資聰穎,而又勤奮好學。他進港大習醫。當我考進港大時,他已讀完醫科畢業。我之所以認識李國標醫生完全是由文字交,唱和修禊的。李國標醫生聰明才大,行醫之暇,喜作吟詠,陳綸緒神父是他的師長,所以透過陳神父,我們三人聯吟步韻,倒也自得其樂,因為陳神父深知「文人相輕,自古皆然」,切戒我們宣揚見報,免招聲名之譏。陳神父的見解是對的,所以我也很少參加雅集,除了當時在香港成立的「披荊詩社」外,因為詩詞一道,真是如人飲水,冷暖自知,何必博取虛名,互相標榜炫耀,或而互相傾軋排斥?(自序p.xii)

筆者在華仁書院肄業期間,最崇敬的卻是另两位恩師。此两位恩師影響了我一生事業;一位便是陳綸緒司鐸(Fr. Albert Chan S.J.),一位便是賴貽恩神父。有關這兩位學者,今日在華仁書院讀書的莘莘學子,恐怕認識得很少,但老一輩的同學對他倆郤忘不了。陳綸緒神父滿腹經綸,彬彬君子,淡薄名利,一生祗是做學問功夫。他的學問真是深不可測,夫子趨步,而瀚已瞠乎其後矣。可是陳綸緒神父最令我佩服的地方,倒不是他的學問功夫,而是他的為人風度。陳神父是以治歷史著名,但他的詞章卻極有韻緻。筆者是搞詞章的,迄今仍有和陳恩師唱和,可是恩師的作品,漫不着力而渾然天成,無絲毫人間煙火氣;倘不是性靈修養,曷克臻此境界!我此一生,以教育為稻粱謀,終日與書本飽蠹為伍,亦未始不是陳恩師早期潛移默化的影響。(p. 312)

七律                     林佐瀚

《和李國標醫生次韻,並懷陳鐸綸緒》

舉目宇寰盡糾紛 ,
天公羞作艷陽春。
浮沈濁世焉知我?
昂拔高風有幾人!

槐蟻生涯原是夢,
雕蟲心境未足陳,
閒雲去住無消息,
靜處偶懷意更親。

一九六六年

李國標醫生原韻懷陳鐸綸緒

重披詩卷淚紛紛 ,
寥落還憐異域春。
解悶有煩新歲雨,
言愁無愧昔時人。

從來詞唱空尊李 ,
終古風流例姓陳,
莫怨緣慳勞夢寐,
隔江才雋最相親。

(p. 71-2)

《鷓鴣天》                李國標

與陳鐸綸緒神父道別後賦

塵事茫茫己可悲,
淒風濃霧雨霏霏。
傷春况值人歸後,
覓句還須恨減時。

途宛轉,影依稀,
憐君未備歲寒衣。(註)
誰教小敘添相憶,
空把新愁付俚詞。

註:陳鐸為耶穌會神父,甘「神貧」,是有「憐君未備歲寒衣」句。(p. 82)

《賀新郎》                林佐瀚

陳鐸綸緒恩師返港,洗塵席間吟贈,又恐將其再赴東瀛講學也。瀚初學詩詞,陳鐸啟蒙,有句贈云:「兩鄉明月寸心牽」。是詞收結秉此意。

人老詩靈瘦。
愧如今,
書黃硯澀,蠹肥塵厚。
廿載倚聲心力寄,
贏得官糧五斗。
漸心境,稠濃醇酒。
功業政勲蟲蟻事,
算無虧,磨劍長纓手。
拼熱忱,為華冑。
浮生漫道如蛄螻,
且歡聚,
歸來萬里,恩師良友。
鴻瓜雪㾗人間慣,
超逸深誼永久。
微禪悟,離情參透。
再到天涯明月處,
笑關山,未解寸心扣。
緣咫尺,君知否。

一九七八年  (p. 93-4)

《齊天樂》           林佐瀚

為恩師陳鐸綸緒祝七十夀辰

五車飽讀隨心賦,
輕拋虛名浮譽。
雋逸文章,
清純雅句,
豈食火煙人語;
天然筆舞。
合參悟禪機,
到無塵處;
善養心氣,
落花流水盡情緒。
程門沐風化雨,
望高山仰止,
瀚瞠乎步。
豈僅詩書,
難得懿行,
瓢飲中甘飴趣;
靈修抱負。
享不老遐齡,
永長春樹。
十載明朝,
擧觴重再聚。

一九八五年九月二十五日 (p. 131-2)

Afterword:

I would like to acknowledge the immense generosity of Dr. James Tong (65; UCLA professor in political science, Director of Centre for East Asian Studies) for allowing me to reprint the eulogy and obituary which he penned at the time of Fr. Chan’s death. Neither has been uploaded on WYKAAO before. What are in the existing links are a news report in a San Francisco paper on March 19, 2005 and a personal essay by James on March 10, 2005 about Fr. Albert Chan detailing his achievement in Jesuit scholarship and pointing out its significance. Part IV was excerpted from John Lam’s book of poetry published in 1999.The excerpts are put together partly as research into history to demonstrate the strong bond between teacher and student that could exist in Wah Yan, and as reiteration of the respect John Lam showed for his mentor and friend and hence another shaft of light on the life of Fr. Chan. I hope I am within the bounds of copyright; I alone am responsible for the extracting.

Mr. Anthony Ho approved the project, helped with checking dates and uploading, and to him my thanks are also gratefully given. On a personal note, I entered Form 6 Arts in WYK in September 1961 and missed being taught by Fr. Chan by just one year. For he was then teaching Form 7 Arts 1961-62. His reputation as a Ming historian was well-known even to students. In his place, the Confucian scholar Mr. So Man Chok 蘇文擢was hired to teach us. In that we were no less fortunate but the influence must have been of a different kind. Fr. Chan stayed in WYK to devote himself to research, and left for the United States in 1984 for good. I am very glad that through this compilation I got to learn more about a remarkable Jesuit with his great learning and great humility, and his contribution to an understanding of Jesuit history in China, and about the milieu of conviviality and respect among teachers and students in Wah Yan.

Fr. Chan’s influence can be traced in the continuity of teacher-student poetic exercises at a later time when John Lam taught briefly in Wah Yan Kowloon in 1961. He wrote poems for his students such as 陳韶生、陸慶奇、陸穎基 (Lam 1999, pp. 33-35). At least one student 陸慶奇 (64) writes Chinese poetry, along with some of his classmates (WYKAAO, Class 1964)

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